REMEMBER now thy Creator in │ But remember thy Creator in
the days of thy youth, while │ the days of thy choice youth,
the evil days come not, nor │ while these evil days come not,
the years draw nigh, when thou │ and these years approach, of
shalt say, I have no pleasure │ which thou shalt say there is
in them; │ nothing for me in THEM of happy
│ providence;
XII. (1.) =And remember with respect to thy Creators= (but בורא is
‘creating’――see Isaiah xl. 28, xli. 5, xlv. 7, 18, where the participle
poel occurs; hence, according to the strict meaning, it ought to be
_thy creatings_) =in days of thy choosings= (with the same meaning as
before; the sentence is doubtless intentionally equivocal) =until not
come days of the evil= (‘the evil days’ is quite correct, but then
we must remember the emphasis falls on ‘evil,’ not ‘days’), =and are
caused to draw near years= (not ‘the years,’ which spoils the pathos of
the passage――years are opposed to days above) =which thou sayest there
is nothing to me= (emphatic) =in them of delight= (but not without a
shade of the technical meaning, ‘providence’――as man grows older he
_expects_ no delight; no great good fortune can come to him).
2 While the sun, or the │ before, too, is darkened the
light, or the moon, or the │ sun, and the light, and the
stars, be not darkened, nor │ moon, and the stars; and the
the clouds return after the │ storm-cloud returns after the
rain: │ tempest.
(2.) =Until not darkened= (_i.e._ before this happens) is =the sun,=
and =the light= (referring back to chapter xi. 7), =and the moon, and
the stars, and return the clouds= (_storm_-clouds) =after the rain=
(the tempestuous rain, _i.e._ storm succeeds storm).
3 In the day when the │ In a day when sore moved are
keepers of the house shall │ the keepers of the house,
tremble, and the strong men │ and the mighty mortals sadly
shall bow themselves, and the │ perplex themselves, and the
grinders ¹cease because they │ grinding maids are idle because
are few, and those that look │ there is little to grind, and
out of the windows be darkened,│ the ladies look into gloom
│ through the windows;
¹ _Or_, fail because they │
_grind_ little. │
(3.) =In a day= (not _the_ day, which again spoils the pathos. Koheleth
is now going to give specimens of evil days) =when disturbed are,=
(occurs only Esther iii. 9, and Habakkuk ii. 7, pilpel. This word, שיזעו,
has been said to be a late one, but זעוה occurs Deuteronomy xxviii. ♦25;
the idea is ‘commotion,’ when they are or may be in commotion) =the
keepers of the house, and perplex themselves= (see chapter i. 15,
vii. 13), =the men= (אנושי, ‘weak men’) of =the strength= (it is quite
consistent with the character of the writer to join such terms as these
together, with an oblique sarcasm hidden beneath them), =and cease=
(here only, a so-called late word) =the grinding maids, because they
are diminished, and are dark the gazers= (feminine) =in the windows=
((1.) the keepers are the slaves; (2.) the strong men the masters;
(3.) the grinding maids the women servants; (4) the gazers are the
ladies――compare Judges v. 28; thus is comprised the whole family.)
♦ “5” replaced with “25”
4 And the doors shall be │ and closed are the doors in the
shut in the streets, when the │ street in the failing sound of
sound of the grinding is low, │ the mill, and one starts at the
and he shall rise up at the │ note of a sparrow, and hushed
voice of the bird, and all the │ are all the daughters of song.
daughters of musick shall be │
brought low; │
(4.) =And shut are the doors in the street, in the failing voice of
the grinding,= (or ‘grinding maid’), =and rises up= (as there is no
nominative we must take it as impersonal, ‘one rises up’) =to a voice
of the sparrow, and brought low= (see Isaiah ii. 9, and also xxix. 4,
where the word is used of a muttering voice) =all daughters of the
song.=
5 Also _when_ they shall │ Moreover, the height is
be afraid of _that which is_ │ dreaded, and great fears are
high, and fears _shall be_ │ in the way, and the almond
in the way, and the almond │ tree [the harbinger of spring]
tree shall flourish, and the │ is despised, and the little
grasshopper shall be a burden, │ grasshopper [of summer] is as
and desire shall fail: because │ a burden, and desire itself has
man goeth to his long home, │ fled, for man has departed to
and the mourners go about the │ his long home, and mourners go
streets: │ round the market:
(5.) =Moreover= (this marks a transition in the catalogue of ills,
the former were external evils――these come from within) =also from the
height they fear; and terrors in the way; and the almond is despised;
and burdens itself the grasshopper; and scattered the desire.= (This
passage has exercised translators and commentators from the earliest
times. The LXX. read――καίγε ἀπὸ ὕψους ὄψονται, καὶ θάμβοι ἐν τῇ ὁδῷ,
καὶ ἀνθήσει τὸ ἀμύγδαλον, καὶ ♦παχυνθῇ ἡ ἀκρίς, καὶ διασκεδασθῇ ἡ
καππάρις――‘and they shall look from the height, and fears shall be
in the way, and the almond-tree shall blossom, and the locust shall
increase, and the caper berry shall be scattered.’ Here B. read εἰς τὸ
ὕψος, ‘into the height.’ Aquila, τρόμῳ τρομήσουσιν, ‘they shall tremble
a trembling;’ and καὶ καρπεύσει ἡ καππάρις, ‘the caper-berry shall
fructify.’ Now Symmachus, quoted by Jerome, read――‘Super hæc etiam
de eccelso videbunt, et error erit in via, et obdormiet vigilans, et
dissolvetur spiritus fortitudo.’ The last words are, however, preserved
in Greek――καὶ διαλυθῇ ἡ ἐπίπονος. ‘On these they look from the height,
and error will be in the way, and the watchful will fall asleep, and
the courage of the spirit will be dissolved.’ The Syriac reads――(‡
Syriac phrase)――‘and also from the height they fear, and shall be
terrified in the way, and the watch shall rush upon him, and the almond
flourish, and the grasshopper be increased, and the caper shall burst,
and desire shall cease.’ We think that, with these different versions
before us, all of which have preserved portions of the original,
we shall be able to conjecture the meaning of the text. It is just
possible that originally the text read מגביה, and which might have been
altered by displacing the י, and putting it on to the beginning of the
next word; for otherwise it is hard to suppose that the LXX. would go
out of their way to alter a reading the meaning of which, as it stands,
is so obvious. B. seems to have preserved this original reading. The
difference to the sense, however, is not great, as this looking upwards
is evidently the effect of fear, as is shown by the next clause. This
begins with the word וחתחתים――a reduplicated and therefore emphasized
form of חתת, to ‘be dismayed,’ or ‘distracted,’ as in the sense of
‘broken in pieces;’ hence the rendering of Aquila: ‘These intense
tremblings in the way’――which word ‘way’ surely we may interpret in the
ethical sense so common in this book of ‘way of life’――are the natural
result of ‘looking with fearfulness into the height.’ Compare chapter
iii. 21.
♦ “πανχυνθῆ” replaced with “παχυνθῇ”
The next clause is still more obscure. The word ינאץ has, in all other
places, the meaning ‘to be despised,’ or, in piel, to ‘provoke.’ The
hiphil occurs here only, and is rendered, contrary to all analogy,
‘flourish.’ This is virtually to alter the text; and though the LXX.
support this rendering, it is clear, from its various readings, that
the Greek text has also been tampered with. The original meaning
has apparently been preserved by Symmachus, and by the alternative
rendering of the Syriac. Then as to ‘the almond tree,’ השקד: the word
occurs Genesis xliii. 11, Numbers xvii. 8 (23), Jeremiah i. 11, _all_.
This last passage gives probably the clue. The almond is the first
tree to blossom in the coming spring, and is its harbinger; it is,
as it were, in a hurry to welcome it; but this harbinger of spring
is despised. As to the interpretation that the almond blossom is an
allegorical description of the white hairs of an old man, it may be
answered that the almond blossom is pink, not white.
The next clause――‘The grasshopper shall be a burden’――may be explained
by noticing that the word חגב occurs Numbers xiii. 33, Isaiah xl. 22,
as the type of something small or insignificant. The only other two
places, viz. Leviticus xi. 22, 2 Chronicles vii. 13, where the word
occurs, show that this creature was edible, but might become a plague.
יסתבל, the hithpael of סבל, occurs here only; ‘burdens itself’ is the
exact meaning. The English Version no doubt gives here the true sense.
The next clause――‘Desire shall fail’――may be explained in the same
way. The word תפר, the hiphil of פרר, has always the meaning to ‘break,’
‘disannul’――see Numbers xxx. 13, Job xv. 4, and hophal, Zechariah
xi. 11. Evidently Symmachus, with the reading διαλυθῇ ἡ ἐπίπονος, has
preserved the true meaning; for by ἐπίπονος he has rendered the word
אביונה, which occurs here only. Now we have no right to seek a strange
signification for this word when fair sense can be made according to
the ordinary derivations. אביון occurs frequently in the sense of ‘a poor
person’――the root being אבה, ‘to wish,’ or ‘desire.’ Jerome translates,
as we see――‘Et dissolvetur spiritus fortitudinis’――‘the spirit or
breath of the brave is dissolved,’ which is _ad sensum_; so that
we may take אביונה as simply an abstract of אביון, with the meaning of
‘wishfulness,’ or ‘longing.’ Thus the reading of the LXX. is explained:
Capers are provocatives of desire or appetite, and hence their Hebrew
name. The ἐπίπονος of Symmachus occurs only once again, at Isaiah
liii. 3, where it represents the Hebrew מכאבות, ‘griefs’ (see Field’s
most instructive note, Hexaplar _in loc._). Thus we venture to offer
the following as a probable explanation of this passage:――‘Besides,
they look with dread on high, and great dismay is in the way, and
the almond tree (as a symbol of anticipation) is despised, and the
grasshopper (as a symbol of what is small and light) is burdensome,
and the caper-berries (as the symbol of desires or longings) are
scattered.’ In the last clause the metaphorical out-tops the literal
meaning, as the Authorized Version renders, rightly abandoning the LXX.
at this point.) =For= (or ‘so’) =advances= (הלך, recalling chapter i.)
=the man= (in the ordinary technical meaning of humanity) =to=
(‘towards,’ LXX. εἰς, in its primary sense of motion to a place) =a
house of his age= (עלמו, having its ordinary sense of ‘the age,’ or
αἰὼν, as the LXX. render. The Authorized Version’s ‘long home’ is a
beautiful paraphrase: his ‘brief home’ is his _house_; his ‘long home’
his _tomb_), =and go round in the street= (which the LXX. render ἐν
ἀγορᾷ, ‘in the market’) =the mourners= (those who mourn for the dead).
6 Or ever the silver cord │ or ever the silver line runs
be loosed, or the golden bowl │ out, or the golden oil bowl is
be broken, or the pitcher be │ removed, or the pitcher is
broken at the fountain, or the │ shattered at the fountain, or
wheel broken at the cistern. │ wheel runs down at the well, or
│ the dust returns to the earth
7 Then shall the dust return │ where it was, or the spirit is
to the earth as it was: and │ returning to the Almighty, its
the spirit shall return unto │ giver;
God who gave it. │
(6. 7.) =Until not= (marking another break in the comparison) =is
loosed= (according to the Kri, but this is only a conjecture of the
Masorets; if correct, the niphal occurs here only, but the chetib, ירחק,
means ‘to be far from;’ and thus the LXX. render by ἀνατραπῇ, ‘turned
back,’ and this appears to be correct) =a cord of the silver= (the
Hebrew idiom for our ‘the _silver_ cord.’ If we understand this to mean
the silver cord from which the lamp is suspended, we shall perceive
the allusion), =and is broken= (תרץ, so far as the unpointed text is
concerned, might be feminine third future Kal of רוץ, ‘to run’――see
Genesis xxix. 12. The LXX. render by συνθλιβῇ, which occurs Sira
xxxi. 14 only; but it also may be from רצץ――see Judges ix. 53. B. reads
συντριβῇ; but this is an error, the origin of which is the similarity
of the two words and the occurrence of them both in the same sentence),
=a bowl= (גלת, used by Zechariah to denote the reservoir which
contained the oil for the golden candlestick of the temple, Zechariah
iv. 2, 3. The LXX. render ἀνθέμιον, which also occurs Exodus xxxviii.
16, ‘for the round ornaments;’ compare also Joshua xv. 19, Judges i. 15,
where the word evidently signifies a reservoir for irrigation; גלה also
occurs 1 Kings vii. 41, etc. If the ‘golden bowl of the lamp’ be taken
as the most probable meaning, it will admirably suit the context),
=of the gold= (the idea then is apparently that of a golden lamp
bowl suspended by a silver cord; the lamp would be let down daily at
least; the golden bowl would then run down and be taken away to be
replenished); =and is shivered= (see Leviticus vi. 28 (21)) =a pitcher
upon= (or over) =the spring= (occurs Isaiah xxxv. 7, xlix. 10, and is
evidently a spring gushing out of the ground, as opposed to בור, which
is a sunken well or cistern), =and= is =run= (but the word is niphal,
and the LXX. render συντροχάσῃ, ‘run down to’) =the wheel= (with the
article, because the special wheel is meant which stands over the
cistern) =towards= (אל, the preposition is different) =the well; and
returns the dust upon the earth as it was, and the spirit is returning=
(both futures, but one written full, the other contracted; there is
perhaps a slight distinction――one also follows, the other goes before,
its verb) =to= (אל; LXX. πρὸς) =the Deity who= (but full relative, as
compared with the contracted form above) =gave it= (feminine, to agree
with רוח; but, as we have so often seen, this close agreement gives a
peculiar meaning; it is especially the divine _gift_).
8 ¶ Vanity of vanities, │ so――evanescence of evanescence,
saith the Preacher; all _is_ │ says the Preacher, the whole is
vanity. │ evanescent.
(8.) =Vanity of vanities, said the Preacher= (with the article, the
Preacher as such, generic), =the whole is vanity=.
We must notice, in interpreting these last verses that the acts
described are all such as take time, indeed but a short time, to
accomplish, and occur frequently. The string of the lamp will be loosed
almost daily, and the lamp taken away; and surely no more poetical
or impressive metaphor of death can be discovered than a lamp with
oil-bowl gone. Next we have the shattered pitcher――an accident which
may happen at any time; and then the bucket running down into the
well, which is a comparatively frequent occurrence, and may well bring
vividly before our minds the disappearance of one who was just before
familiarly among us. That the bucket might be drawn up again full of
living water is necessarily not mentioned, but is one of those hidden
sarcastic promises in which the book delights. The last two clauses are
joined together by the simple ‘and;’ but there is clearly at this point
a transition from simile to metaphor, which the Authorized Version
notices. If indeed one likes to take it so, the simile is true enough
of dust and wind, but the last clause discloses a deeper meaning. After
all, the promises of a resurrection are but scarcely hidden behind the
apparent hopelessness of the conclusion arrived at.
The interpretation which makes the whole of this passage a metaphorical
description of old age, comes from no more authoritative source than
Hagadic interpretation, as embodied in the Chaldee Targum. There is
no proof that any allegory was intended, and the literal meaning is
not only to the purpose, but exceedingly touching and beautiful. The
arrangement of clauses, also, is highly artificial, which may be seen
by counting them as marked off by the recurring forms ‘or ever,’
‘also,’ and the like.
│ SECTION V.――_Epilogue._
│
9 And ¹moreover, because the │ But there is something yet to
Preacher was wise, he still │ come: for the Preacher _was_
taught the people knowledge; │ wise; he yet taught knowledge
yea, he gave good heed, and │ with respect to men generally;
sought out, _and_ set in order │ and, pondering, he tracked out
many proverbs. │ the solution of [these] enigmas
│ to the utmost.
¹ _Or_, the more wise the │
Preacher was. │
(9.) =And for the rest= (for now is to be added something over and
above, to form a supplement to what went before; compare 1 Kings
xiv. 19 both for the Hebrew and Greek. As the word וְיֹתֵ֕ר stands first, it
is the subject: whether we point it as noun or participle will not make
much difference to the sense, but the Masoretic pointing is best; they
also, with great taste, put a large distinctive accent on the word.
The meaning is, ‘there is something yet to be added;’) =that he was=
(the contract-relative with subject verb) even a =Koheleth= (_i.e._
a preacher or gatherer) who was =wise, yet= (the LXX. render καὶ ὅτι,
‘nevertheless,’ but their rendering is very remarkable and we will
discuss it at length presently) =taught knowledge= (and in the sense so
common in this book, of the knowledge how to act under a given set of
circumstances) =with respect to the people= (not as usually understood
that he taught the people knowledge, but taught knowledge with regard
to the people, the _collected_ body of humanity; compare chapter
iv. 16) =and he gave heed, and he sought out= (Deuteronomy xiii. 4;
Psalms cxxxix. 1) =an order= (chapter i. 15, viii. 18; this is the
third time of occurrence of this root, which is peculiar to this book.
The Masorets point as piel pret., it might however be a noun, as the
LXX. render it, and we shall see reason presently for adopting this
interpretation) =of parables the many.=
10 The Preacher sought to │ The Preacher, indeed, sought
find out ¹acceptable words: │ to discover the reasons for a
and _that which was_ written │ providence, but what he _has_
_was_ upright, _even_ words of │ written is the real matter of
truth. │ truth.
│
¹ _Hebrew_ words of delight. │
(10.) =Sought Koheleth to find words of providence= (דבר and חפץ, both
in their usual technical senses) =and written= (full participial form)
=uprightness, words of truth.= (The passage is very obscure; the LXX.
render καὶ περισσὸν ὅτι ἐγένετο ὁ ἐκκλησιαστὴς σοφὸς [καὶ] ὅτι ἐδίδαξεν
γνῶσιν σὺν τὸν ἄνθροπον καὶ οὖς ἐξιχνιάσεται κόσμιον παραβολῶν. Πολλὰ,
κ.τ.λ. ‘and for the rest, because the Preacher was wise, and because
he taught knowledge with respect to the man, and his ear will trace
out the orderly arrangement of parables.’ Now, some curious features in
this rendering deserve notice――the word κόσμιον occurs 1 Timothy ii. 9,
and iii. 2; it is used as a neuter, ‘orderliness.’ Again, את העם is
rendered σὺν τὸν ἄνθρωπον. B. omits and A² includes in brackets the
καὶ, so marked, in the text; A² reads ἔτι; F.X. omit σὺν; F. reads [for
ἄνθρωπον] λαὸν; E. ἐξιχνίασε; and D. κόσμον. Thus it appears probable
that the LXX. read יחקר and as this future follows the past, we have the
sense of the imperfect: they also translated σὺν τὸν ἄνθρωπον, because
they considered העם as used generically――see chapter iv. 16, and in the
same sense. If, however, the Hebrew text were altered, which would be
done simply by lengthening the jud י into van ו, the rendering of the
LXX. would become unintelligible, and hence the variations, especially
that of E. Then אזן, which is really nominative to יחקר, and emphatic as
standing before it, came to be regarded as a verb and pointed piel, the
only instance of such pointing that occurs, and then accenting וְחִקֵּ֔ר with
zakeph, the Masorets made these two words a parenthesis, and pointed
תִּקֵּן as a piel pret., instead of a noun as do the LXX.; they then make
הרבה singular agree with the plural משלים, which would, according to the
usage of this book, be distributive. On the whole, however, it seems
very probable that the LXX. have preserved the right reading, or at
least the meaning of the passage; this meaning is, ‘and for the rest,
because Koheleth _was_ a wise man, still he taught knowledge with
respect to the people, and his ear [_i.e._ judgment, for the word
contains the idea of weighing as in a balance] was seeking out an
orderly meaning [or solution] of parables;’ by parables he means
doubtless the mysterious facts cited. The next verse takes this
thought up thus: ‘Very much sought Koheleth in order to find words of
providence――and written correctly words of truth.’ If the reading were
really וכתוב, and not, as we may conjecture, יכתוב, we should then read
‘he was writing,’ which it must be confessed makes excellent sense.
The LXX. render here [καὶ] γεγραμμένον εὐθύτητος λόγους ἀληθείας, in
the accusative, governed by ἐζήτησεν, and the meaning is therefore,
‘sought ... a thing written of right [even] words of truth.’ This
agrees altogether with the context, and also is cognate with what
follows).
11 The words of the wise │ These reasons of the wise are
_are_ as goads, and as nails │ like goads, but they are like
fastened _by_ the masters of │ stakes as well, deeply fixed,
assemblies, _which_ are given │ dominating over the herd,
from one shepherd. │ appointed so by a shepherd,
│ who is the only one.
(11.) =The words of= (but as דברי is repeated, we have ‘those words of’)
=wise men as goads= (דברי חכמים כדרבנות; the play is manifest between דבר and
דרב, but דרבנות occurs here only, note also its two accents, and the noun
in a concrete form at 1 Samuel xiii. 21) =and as nails= (the particle
of comparison being repeated, gives the idea ‘but as nails as well,’
but מַשְֹמְרֹות, spelt with the letter sin, occurs here only; only one
instance of a piel participle of the very common verb שמר occurs,
viz. Jonah ii. 8 (9), but the noun משמר is also quite common; see
1 Chronicles ix. 23, where למִשׁמָרוֹת occurs in the sense of ‘by wards’)
=planted masters of assemblies= (אספה, occurs as a feminine noun
Isaiah xxiv. 22; LXX. συναγωγὴν. This word has a curious history, which
will further illustrate its meaning at this place. The reading of the
Hexapla at Isaiah xxiv. 22 is: Οʹ. καὶ συνάξουσι ※ συναγωγὴν αὐτῆς ※
εἰς δεσμωτήριον καὶ ἀποκλείσουσιν εἰς ὀχύρωμα. Σ. καὶ ἀθροισθήσονται
ἀθροισμὸν δεσμίου καὶ συγκλεισθήσονται εἰς συγκλεισμόν, showing a
difficulty about the word which in the Hexapla is included between
♦asterisks. Here the Peshito renders Koheleth by (‡ Syriac word)
‘masters of thresholds,’ and uses this same word at Exodus xii. 22, 23,
and Deuteronomy vi. 9; hence they understood the allusion to be to the
stake set across the entrance of the fold to prevent the cattle from
straying out. That this reading will explain Isaiah xxiv. 22 is evident
enough, and that it will explain this passage also will be seen if we
look upon these goads as both compelling the oxen to labour, and, as
the Syriac renders, forming the stakes which close the entrance to the
lair); =are given from a shepherd, one only= (notice that אחד stands
emphatically at the end of the sentence, and must mean, therefore,
‘the shepherd, who is the only one.’ This verse has greatly perplexed
commentators: a diligent perusal of the ancient versions, and following
the hint given by the Syriac above, will show us what is the real
meaning. The LXX. read πεπυρωμένοι A¹. D. E. X., which A², B alter
to πεφυτευμένοι, and which Aquila follows; probably πεπυρωμένοι was
a misreading of πεπαρμένοι, from πάρω, ‘to infix;’ Symmachus reads
πεπηγότες ‘constructed on,’ see Hebrews viii. 2. All the ancient
Greek versions consider בעלי as a preposition, and render by παρὰ τῶν;
the LXX. render אספות by συναγμάτων; B. συνθεμάτων; Aquila συνταγμάτων;
Syriac Hexapla (‡ Syriac phrase); Symmachus συναχθέντων, otherwise
συναντημάτων; Syriac (‡ Syriac phrase), all which words have nearly
the same meaning. The Syriac also gives here, from Theodotion, what is
possibly a rendering of this place, but may be intended for παρεωραμένῳ,
in verse 14, (‡ Syriac phrase), _i.e._ ἀόρατοι, ‘unseen things.’ The
Peshito rendering, perhaps, may give us the clue――these ‘collections’
or ‘collectanea’ are the instances of human life adduced by Koheleth,
and it is men [like a herd of oxen driven by goads, and confined by
stakes] over which these wise words are masters; and this we think will
make all clear. The meaning of the passage will be: ‘These words of
wise men are like goads, by which the ox is incited to labour, but
then they are like stakes [_i.e._ to which the ox may be tied, or, of
which a fence might be made to confine him] as well, planted around the
persons brought together, [or the herd, and so infixed as masters of
the assembly]; they are given from the shepherd [or herdsman’――for
the word has both senses] ――‘who is the only one;’ or, since מֵרֶֹעֶה is
ambiguous, and pointed מִרְעֶה means ‘pasture,’ they give pasture only.
Thus the metaphor is kept up and the equivoke maintained).
♦ referencing the “※” symbol
12 And further, by these, │ But as to anything else from
my son, be admonished: of │ these, my son, be warned:
making many books _there is_ │ making of many treatises would
no end; and much ¹study _is_ │ lead to no result, and much
a weariness of the flesh. │ study would but weary the body.
│
¹ _Or_, reading. │
(12.) =But for the rest= (repeating the formula of verse 9, and hence
a further extension of the same idea), =from them= (emphatic, ‘but for
anything else that these wise words can do’ is the meaning) =my son,
be admonished: makings= of =books= (ספרים used for the sake of the
alliteration with אספות above) =the many= (_i.e._ too many) =is nothing
of an end= (_i.e._ gives no result) =and study= (להג occurs here only,
LXX. μελέτη) =the much= (too much) =wearies= (compare chapter i. 8)
=the flesh=. (Thus even wisdom itself is no cure for the ills of
humanity. The catalogue of human ills and the instances of human
evanescence would form too large a volume for humanity to master, so
that in this case also the world itself would not contain the books
which should be written. The grand result of all however is easily
obtained, and follows.)
13 ¶ ¹Let us hear the │ The end of the matter, even
conclusion of the whole │ all that hath been heard,
matter: Fear God, and keep his │ is this: WITH REGARD TO THE
commandments: for this _is_ │ ALMIGHTY, FEAR HIM; AND WITH
the whole _duty_ of man. │ REGARD ALSO TO HIS COMMANDMENTS,
│ KEEP THEM, FOR THIS IS
¹ _Or_, The end of the │ EVERYTHING TO HUMANITY.
matter, _even_ all that │
hath been heard, _is_. │
(13.) =The conclusion= (compare chapter iii. 11, vii. 2) of the =word=
(_i.e._ the final reason), =the whole= (with article in its usual
sense), =is heard= (niphal), =with respect to the Deity, fear; and
with respect to his commandments, keep= (notice the emphatic את,
which, however, the LXX. do not render by σὺν, because the article
and position give the emphasis required) =for this= is =all the man=
(_i.e._ the whole duty, happiness, etc., of humanity).
14 For God shall bring every │ For with respect to every
work into judgment, with every │ act, the Almighty will bring
secret thing, whether _it be_ │ to adjustment all that is
good, or whether _it be_ evil. │ mysterious, whether it be a
│ good or an evil.
(14.) =For with respect to all working= (or doings, notice the prefixed
מ) =the Deity= (noun before the verb) =is bringing into judgment
upon all the hidden= (niphal participle, but עלם has not lost its
meaning, it is the hidden past and future, hence the LXX. παρεωραμένῳ,
‘overlooked,’ compare 1 Kings x. 3), =if it be good or if evil= (if it
be a good act or an evil one either. That is, God will bring all these
mysteries into orderly adjustment, and in the sequel vindicate his
holiness and justice).
Δόξα ἐν ὑψίστοις θεῷ καὶ ἐπὶ γῆς εἰρήνη ἐν ἀνθρόποις
ε ὐ δ ο κ ί α――LUKE ii. 14.
♦ERRATA.
♦ All Errata and Addenda items have been corrected in the text.
Page 7, NOTES, column 2 line 14, _for_ ‘hiphil’ _read_ ‘niphal.’
Page 19, TEXT, line 10, _for_ ‘he’ _read_ ‘He.’
Page 31, NOTES, column 2, line 6, _for_ ‘ratio’ _read_ ‘oratio.’
ADDENDA.
Page 9, NOTES. _At end of Note on verse 17, after_ ‘spirit,’ _add_: It
may be observed that רעיון occurs in the Chaldee of Daniel――see Daniel ii.
29, 30; iv. 19 (16); v. 6, etc., always in the sense of a ‘_painful_
reflection,’ but in later Chaldee and Syriac as ‘a reflection’ of any
kind. As the sense in which Koheleth uses the word is the nearest to
the root-meaning, is it not an evidence, so far, of earlier composition
of his book?
Page 12, NOTES. _At end of Note on verse 5 add_: It should have been
mentioned that פרדס is also considered to afford an indication of
late composition. It is said to be a Persian word; it occurs, however,
Nehemiah ii. 8; Canticles iv. 10. The word admits of Semitic derivation,
from פרד, ‘to divide,’ ‘cut off in portions,’ ‘lay out.’ If it be
really an exotic, no date of introduction is more probable than that
of Solomon. It is also to be noted that in the context it _follows_ the
word ‘gardens,’ which is quite natural if it were intended to denote a
foreign luxury recently introduced.
Page 15, NOTES. _At end of Note on verse 12 add_: This most obscure
passage may perhaps receive some light from a further discussion of
the word כבר and other forms derived from the same root. The feminine or
abstract occurs Genesis xxxv. 16, xlviii. 7, and 2 Kings v. 19, joined
with ארץ, rendered in the Authorized Version a ‘little’ way. The verb
occurs in hiphil, Job xxxv. 16, xxxvi. 31, translated ‘multiplied,’
‘in abundance;’ and in the hiphil form, with the characteristic _jud̄_
inserted――Job viii. 2, xv. 10, etc.; Isaiah x. 13, xvii. 12, etc.――in
the sense of ‘full of years,’ ‘overflowing,’ and the like. A diligent
comparison of these meanings shows that ‘fulness,’ in the sense of
‘completeness,’ must be the root-meaning; and hence, when applied to
time, the LXX. render ἤδη, ‘already.’ With this meaning agree also
the Arabic and Syriac, see Fuerst, Lexicon, _s. voc_. The meaning
then of the word is, the ‘_complete_ present.’ With regard to the
use of the root מלך in the sense of counsel, it occurs once in Hebrew,
viz. Nehemiah v. 7, and once in biblical Chaldee, Daniel iv. 27 (24).
This meaning is common, as remarked in the note, in Aramaic. The fair
inference from this is, that the root-meaning of the Hebrew word is ‘to
counsel,’ just as the root-meaning of the word Apostle is ‘one sent.’
These senses are just what the context requires. Koheleth turns round
to see wisdom in comparison with, or contradistinction to, false hopes
and false prudence, and asks how the man, that is, humanity, can tell
the one from the other. His words are ‘what is,’ not ‘_who_ is the
man,’ etc., equivalent to――‘in what way can humanity enter upon the
results of the counsel,’ ‘or the king,’――the equivoke being, we believe,
intentional, and the contracted relative giving a conditional turn to
the sentence――‘with respect to that which at present he performs it.’
It would have been better if the word =with= had been printed in the
notes with a small letter, as the division hardly amounts to a period,
though the connexion is not close. The suffix of the verb refers back
through the relative pronoun to counsel, and might be well rendered
into English thus――‘In respect of which he at present takes that
counsel.’ The LXX., contrary to their custom, omit ἤδη, because it
is perhaps sufficiently included in ἐπελεύσεται, or because τὰ ὅσα ἤδη
ἐποίησαν αὐτήν would not have been intelligible. It is evident this all
squares with the context. Koheleth, as Solomon, discovered that with
all his wisdom he could not practically discern the difference between
this true wisdom and that false prudence which led him to accumulate
only to be disappointed in his successor.
Page 19, NOTES. _At end of Note on verse 25 add_: The phrase ומי יחוש חוץ
ממני requires further elucidation. The reading ממנו, supported by the
LXX., is also confirmed by Hebrew MSS. The literal rendering is――‘and
who hastens outside him.’ This the LXX. translate καὶ τίς πιέται πάρεξ
αὐτοῦ, ‘who drinks,’ etc. There is a reading of A², φείσεται, ‘spares.’
The former is supported by Peshito, Arabic, and Theodotion――the latter
by Aquila, Symmachus, and Jerome. If the Greek text alone had to be
considered, φείσεται would, as the harder reading, be entitled to
the preference. It is readily seen, however, that it arose from a
conjectural alteration of the Hebrew text into חוס, for which there is
no authority; neither will the meaning to ‘spare’ make any sense in the
context. As the root occurs frequently, we are driven to the conclusion
that the rendering of the LXX. was by design. Schleusner’s conjecture
that πίεται is used in the signification of ‘sensibus frui,’ is no
doubt correct――compare Habakkuk i. 8, as also Isaiah xxviii. 16.
Considered as _ad sensum_, this rendering gives the idea of the Hebrew
text correctly.
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=A DOMINICAN ARTIST=; a Sketch of the Life of the Rev. Père
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=THE LIFE OF MADAME LOUISE DE FRANCE=, daughter of Louis XV.
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=HENRI PERREYVE.= By A. GRATRY, Prêtre de l’Oratoire, Professeur
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♦ “form” replaced with “from”
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=THE LAST DAYS OF PÈRE GRATRY.= By PERE ADOLPHE PERRAUD, of the
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grave and quiet grace which characterises the productions of its author,
and cannot fail to please those readers who can sympathise with all
forms of goodness and devotion to noble purpose._”――WESTMINSTER REVIEW.
“_A book which contains the record of a life as sweet, pure, and
noble as any man by divine help, granted to devout sincerity of soul,
has been permitted to live upon earth. The example of this gentle
but resolute and energetic spirit, wholly dedicated to the highest
conceivable good, offering itself, with all the temporal uses of mental
existence, to the service of infinite and eternal beneficence, is
extremely touching.... It is a book worthy of acceptance._”――DAILY NEWS.
“_It is not a translation or adaptation, but an original work, and a
very charming portrait of one of the most winning characters in the
long gallery of Saints. And it is a matter of thankfulness to us to
find a distinctively Anglican writer setting forward the good Bishop’s
work among Protestants, as a true missionary task to reclaim souls from
deadly error, and bring them back to the truth._”――UNION REVIEW.
=THE SPIRIT OF S. FRANCIS DE SALES, BISHOP AND PRINCE OF GENEVA.=
Translated from the French by the Author of “The Life of S.
Francis de Sales,” “A Dominican Artist,” &c., &c. Crown 8vo.
6s.
=A SELECTION FROM THE SPIRITUAL LETTERS OF S. FRANCIS DE SALES,
BISHOP AND PRINCE OF GENEVA.= Translated by the Author of
“Life of S. Francis de Sales,” “A Dominican Artist,” &c. &c.
Crown 8vo. 6s.
“_It is a collection of epistolary correspondence of rare interest and
excellence. With those who have read the Life, there cannot but have
been a strong desire to know more of so beautiful a character as S.
Francis de Sales. He was a model of Christian saintliness and religious
virtue for all time, and one everything relating to whom, so great were
the accomplishments of his mind as well as the devotion of his heart,
has a charm which delights, instructs, and elevates._”――CHURCH HERALD.
“_A few months back we had the pleasure of welcoming the Life of S.
Francis de Sales. Here is the promised sequel:――the ‘Selection from
his Spiritual Letters’ then announced:――and a great boon it will be to
many. The Letters are addressed to people of all sorts:――to men and to
women:――to laity and to ecclesiastics, to people living in the world,
or at court, and to the inmates of Religious Houses. And what an idea
it gives one of the widely ramifying influence of one good man and
of the untiring diligence of a man, who in spite of all his external
duties, could find or make the time for all these letters. We hope that
with our readers it may be totally needless to urge such a volume on
their notice._”――LITERARY CHURCHMAN.
=CONSOLATIO=; or, Comfort for the Afflicted. Edited by the Rev.
C. E. KENNAWAY. With a Preface by SAMUEL WILBERFORCE, D.D.,
Lord Bishop of Winchester. New Edition. Small 8vo. 3s. 6d.
“_A charming collection from the best writers of passages suitable in
seasons of sickness and afflictions._”――CHURCH REVIEW.
“_A very valuable collection of extracts from writers of every school.
The volume is an elegant one._”――CHURCH TIMES.
“_A very useful collection of devotional extracts from the histories of
good men of very various schools of thought._”――JOHN BULL.
“_We are bound to admire the extreme beauty and the warm devotion
of the majority of passages here collected to smooth the soul that
sorrows, even though penned by men from whom we differ so much in
doctrine._”――ROCK.
“_A work which we feel sure will find a welcome and also prove a
soothing guest in the chamber of many an invalid._”――RECORD.
=A BOOK OF FAMILY PRAYER.= Compiled by WALTER FARQUHAR HOOK,
D.D., Dean of Chichester. Eighth Edition. 18mo. 2s.
=FAMILY PRAYERS.= Compiled from various Sources (chiefly from
Bishop Hamilton’s Manual), and arranged on the Liturgical
Principle. By EDWARD MEYRICK GOULBURN, D.D., Dean of Norwich.
New Edition. Large type. Crown 8vo. 3s. 6d. Cheap Edition,
16mo. 1s.
=A MANUAL OF CONFIRMATION=, Comprising――1. A General Account
of the Ordinance. 2. The Baptismal Vow, and the English Order
of Confirmation, with Short Notes, Critical and Devotional.
3. Meditations and Prayers on Passages of Holy Scripture,
in connexion with the Ordinance. With a Pastoral Letter
instructing Catechumens how to prepare themselves for their
first Communion. By EDWARD MEYRICK GOULBURN, D.D., Dean of
Norwich. Ninth Edition. Small 8vo. 1s. 6d.
=DIRECTORIUM PASTORALE.= The Principles and Practice of Pastoral
Work in the Church of England. By the Rev. JOHN HENRY BLUNT,
M.A., F.S.A., Editor of “The Annotated Book of Common Prayer,”
&c. &c. Third Edition, revised. Crown 8vo. 7s. 6d.
“_This is the third edition of a work which has become deservedly
popular as the best extant exposition of the principles and practice of
the pastoral work in the Church of England. Its hints and suggestions
are based on practical experience, and it is further recommended
by the majority of our Bishops at the ordination of priests and
deacons._”――STANDARD.
“_Its practical usefulness to the parochial clergy is proved by the
acceptance it has already received at their hands, and no faithful
parish priest, who is working in real earnest for the extension of
spiritual instruction amongst all classes of his flock will rise from
the perusal of its pages without having obtained some valuable hints as
to the best mode of bringing home our Church’s system to the hearts of
his people._”――NATIONAL CHURCH.
=THE SHEPHERD OF HERMAS.= Translated into English, with an
Introduction and Notes. By CHARLES H. HOOLE, M.A., Senior
Student of Christ Church, Oxford. Small 8vo. 4s. 6d.
=HYMNS AND POEMS FOR THE SICK AND SUFFERING.= In connexion with
the Service for the Visitation of the Sick. Selected from
various Authors. Edited by T. V. FOSBERY, M.A., Vicar of St.
Giles’s, Reading. New Edition. Small 8vo. 3s. 6d.
=THE “DAMNATORY CLAUSES” OF THE ATHANASIAN CREED RATIONALLY
EXPLAINED, IN A LETTER TO THE RIGHT HON. W. E. GLADSTONE, M.P.=
By the Rev. MALCOLM MACCOLL, M.A., Rector of St. George,
Botolph Lane. Crown 8vo. 6s.
=A GLOSSARY OF ECCLESIASTICAL TERMS.= Containing Brief
Explanations of Words used in Theology, Liturgiology,
Chronology, Law, Architecture, Antiquities, Symbolism, Greek
Hierology and Mediæval Latin; together with some account
of Titles of our Lord, Emblems of Saints, Hymns, Orders,
Heresies, Ornaments, Offices, Vestments and Ceremonial, and
Miscellaneous Subjects. By Various Writers. Edited by the Rev.
ORBY SHIPLEY, M.A. Crown 8vo. 18s.
=ANCIENT HYMNS.= From the Roman Breviary. For Domestic Use every
Morning and Evening of the Week, and on the Holy Days of the
Church. To which are added, Original Hymns, principally of
Commemoration and Thanksgiving for Christ’s Holy Ordinances.
By RICHARD MANT, D.D., sometime Lord Bishop of Down and Connor.
New Edition. Small 8vo. 5s.
“_Real poetry wedded to words that breathe the purest and the sweetest
spirit of Christian devotion. The translation from the old Latin Hymnal
are close and faithful renderings._”――STANDARD.
“_As a Hymn writer Bishop Mant deservedly occupies a prominent place in
the esteem of Churchmen, and we doubt not that many will be the readers
who will welcome this new edition of his translations and original
compositions._”――ENGLISH CHURCHMAN.
“_A new edition of Bishop Mant’s ‘Ancient Hymns from the Roman
Breviary’ forms a handsome little volume, and it is interesting to
compare some of these translations with the more modern ones of our own
day. While we have no hesitation in awarding the palm to the latter,
the former are an evidence of the earliest germs of that yearning of
the devout mind for something better than Tate and Brady, and which
know so richly supplied._”――CHURCH TIMES.
“_This valuable manual will be of great assistance to all compilers
of Hymn-Books. The translations are graceful, clear, and forcible,
and the original hymns deserve the highest praise. Bishop Mant has
caught the very spirit of true psalmody, his metre flows musically,
and there is a tuneful ring in his verses which especially adapts them
for congregational singing._”――ROCK.
=YESTERDAY, TO-DAY, AND FOR EVER=: A Poem in Twelve Books. By
E. H. BICKERSTETH, M.A., Vicar of Christ Church, Hampstead.
Seventh Edition. Small 8vo. 6s.
“_The most simple, the richest, and the most perfect sacred poem which
recent days have produced._”――MORNING ADVERTISER.
“_A poem worth reading, worthy of attentive study; full of noble
thoughts, beautiful diction, and high imagination._”――STANDARD.
“_Mr. Bickersteth writes like a man who cultivates at once reverence
and earnestness of thought._”――GUARDIAN.
“_In these light miscellany days there is a spiritual refreshment
in the spectacle of man girding up the loins of his mind to the
task of producing a genuine epic. And it is true poetry. There is a
definiteness, a crispness about it, which in these moist, viewy, hazy
days ♦is no less invigorating than novel._”――EDINBURGH DAILY REVIEW.
♦ “in” replaced with “is”
=THE TWO BROTHERS=, and other Poems. By EDWARD HENRY BICKERSTETH,
M.A., Vicar of Christ Church, Hampstead, and Chaplain to the
Bishop of Ripon, Author of “Yesterday, To-day, and for Ever.”
Second Edition. Small 8vo. 6s.
=A HANDY BOOK OF THE ECCLESIASTICAL DILAPIDATIONS ACT, 1871.=
With the Amendment Act, 1872. With Remarks on the
Qualification and Practice of Diocesan Surveyors. By EDWARD G.
BRUTON, F.R.I.B.A., and Diocesan Surveyor, Oxford. Crown 8vo.
5s.
=STONES OF THE TEMPLE; OR, LESSONS FROM THE FABRIC AND FURNITURE
OF THE CHURCH.= By WALTER FIELD, M.A., F.S.A., Vicar of
Godmersham. With numerous Illustrations. Crown 8vo. 7s. 6d.
“_Anyone who wishes for simple information on the subjects of
Church-architecture and furniture, cannot do better than consult
‘Stones of the Temple.’ Mr. Field modestly disclaims any intention
of supplanting the existing regular treatises, but his book shows an
amount of research, and a knowledge of what he is talking about, which
make it practically useful as well as pleasant. The wood-cuts are
numerous and some of them very pretty._”――GRAPHIC.
“_A very charming book, by the Rev. Walter Field, who was for years
Secretary of one of the leading Church Societies. Mr. Field has a
loving reverence for the beauty of the domus mansionalis Dei, as the
old law books called the Parish Church.... Thoroughly sound in Church
feeling, Mr. Field has chosen the medium of a tale to embody real
incidents illustrative of the various portions of his subject. There is
no attempt at elaboration of the narrative, which, indeed, is rather a
string of anecdotes than a story, but each chapter brings home to the
mind its own lesson, and each is illustrated with some very interesting
engravings.... The work will properly command a hearty reception from
Churchmen. The footnotes are occasionally most valuable, and are always
pertinent, and the text is sure to be popular with young folks for
Sunday reading._”――STANDARD.
“_Mr. Field’s chapters on brasses, chancel screens, crosses, encaustic
tiles, mural paintings, porches and pavements, are agreeably written,
and people with a turn for Ritualism will no doubt find them edifying.
The volume, as we have said, is not without significance for readers
who are unable to sympathize with the object of the writer. The
illustrations of Church-architecture and Church ornaments are very
attractive._”――PALL MALL GAZETTE.
=A SHADOW OF DANTE.= Being an Essay towards Studying Himself, his
World, and his Pilgrimage. By MARIA FRANCESCA ROSSETTI. With
Illustrations. Crown 8vo. 10s. 6d.
“_The ‘Shadow of Dante’ is a well-conceived
and inviting volume, designed to recommend the ‘Divina Commedia’ to
English readers, and to facilitate the study and comprehension of its
contents._”――ATHRNÆUM.
“_And it is in itself a true work of art, a whole finely conceived,
and carried out with sustained power,――one of those reproductions and
adumbrations of great works, in which mere servile copying disappears,
and which are only possible to a mind which, however inferior to its
original, is yet of the same order and temperament, with an unusual
faculty for taking the impressions of that original and reflecting them
undimmed. It is much to say of a volume like this. But it is not too
much to say, when, after going through it, we consider the thorough
knowledge of the subject shown in it, the patient skill with which the
intricate and puzzling arrangements of the poem, full of what we call
the conceits and puzzles of the contemporary philosophy, are unravelled
and made intelligible; the discrimination and high principle with which
so ardent a lover of the great poet blames his excesses; the high and
noble Christian faith which responds to his; and, lastly, the gift of
eloquent speech, keen, rich, condensed, expressive, which seems to have
passed into the writer from the loving study of the greatest master
in his own tongue of all the inimitable harmonies of language――the
tenderest, the deepest, the most awful._”――GUARDIAN.
“_The work introduces us not merely to the author’s life and the
political and ecclesiastical conjunctures under which he lived, but
to the outlines of the Catholicised systems of ethics, astronomy, and
geography which he interpreted in classifying his spirits and assigning
them their dwellings; as also to the drift of his leading allegories;
and finally, to the general conduct of his poem――which is amply
illustrated by citations from the most literal verse translations.
We find the volume furnished with useful diagrams of the Dantesque
universe, of Hell, Purgatory, and the ‘Rose of the Blessed,’ and
adorned with a beautiful group of the likenesses of the poet, and with
symbolic figures (on the binding) in which the taste and execution of
Mr. D. G. Rossetti will be recognised. The exposition appears to us
remarkably well arranged and digested; the author’s appreciation of
Dante’s religious sentiments and opinions is peculiarly hearty, and her
style refreshingly independent and original._”――PALL MALL GAZETTE.
“_It bears traces throughout of having been due to a patient, loving
and appreciative study of the great poet, as he is exhibited, not
merely in the ‘Divina Commedia,’ but in his other writings. The result
has been a book which is not only delightful in itself to read, but
is admirably adapted as an encouragement to those students who wish to
obtain a preliminary survey of the land before they attempt to follow
Dante through his long and arduous pilgrimage. Of all poets Dante
stands most in need of such assistance as this book offers._”――SATURDAY
REVIEW.
=PARISH MUSINGS; OR, DEVOTIONAL POEMS.= By JOHN S. B. MONSELL,
LL.D., Rural Dean, and Rector of St. Nicholas, Guildford. Fine
Edition. Small 8vo. 5s. Cheap Edition, 18mo, limp cloth, 1s.
6d.; or in Cover, 1s.
=THE LIFE OF JUSTIFICATION.= A Series of Lectures delivered in
Substance at All Saints’, Margaret Street, in Lent, 1870. By
the Rev. GEORGE BODY, B.A., Rector of Kirkby Misperton. Second
Edition. Crown 8vo. 4s. 6d.
“_On the whole we have rarely met with a more clear, intelligible and
persuasive statement of the truth as regards the important topics on
which the volume treats. Sermon II. in particular, will strike every
one by its eloquence and beauty, but we scarcely like to specify it,
lest in praising it we should seem to disparage the other portions of
this admirable little work._”――CHURCH TIMES.
“_These discourses show that their author’s position is due to
something more and higher than mere fluency, gesticulation, and
flexibility of voice. He appears as having drunk deeply at the
fountain of St. Augustine, and as understanding how to translate
the burning words of that mighty genius into the current language
of to-day._”――UNION REVIEW.
“_There is real power in these sermons:――power, real power, and
plenty of it.... There is such a moral veraciousness about him, such a
profound and over-mastering belief that Christ has proved a bona-fide
cure for unholiness, and such an intensity of eagerness to lead others
to seek and profit by that means of attaining the true sanctity which
alone can enter Heaven――that we wonder not at the crowds which hang
upon his preaching, nor at the success of his fervid appeals to the
human conscience. If any one doubts our verdict, let him buy this
volume. No one will regret its perusal._”――LITERARY CHURCHMAN.
=SERMONS ON SPECIAL OCCASIONS.= By DANIEL MOORE, M.A.,
Chaplain in Ordinary to the Queen, and Vicar of Holy Trinity,
Paddington; Author of Hulsean Lectures on “The Age and the
Gospel,” “Aids to Prayer,” &c. Crown 8vo. 7s. 6d.
“_We do not wonder at Mr. Moore’s long continued popularity with so
many hearers; there is so much painstaking and so much genuine desire
to discharge his duty as a preacher visible through all the volume.
What we miss is the deeper theology, and the spontaneous flow of
teaching as from a spring which cannot help flowing, which some of our
preachers happily exhibit. But the Sermons may be recommended, or we
would not notice them._”――LITERARY CHURCHMAN.
“_Rarely have we met with a better volume of Sermons.... Orthodox,
affectionate, and earnest, these Sermons exhibit at the same time
much research, and are distinguished by an elegance and finish of
style often wanting in these days of rapid writing and continual
preaching._”――JOHN BULL.
“_Sermons like those of Mr. Moore are, however, still of comparative
rarity――sermons in which we meet with doctrine which cannot be gainsaid;
with a knowledge of the peculiar circumstances of his hearers, which
nothing but accurate observation and long experience can secure, and a
peculiar felicity of style which many will envy, but to which it is the
lot of few to attain._”――CHRISTIAN OBSERVER.
“_We have had real pleasure, however, in reading these sermons. Here
are most of the elements of a preacher’s power and usefulness: skilful
arrangement of the subject, admirable clearness of style, earnestness,
both of thought and language, and the prime qualification of all, ‘in
doctrine, uncorruptness.’_”――LONDON QUARTERLY REVIEW.
=THE KNIGHT OF INTERCESSION, AND OTHER POEMS.= By the Rev.
S. J. STONE, M.A., Pembroke College, Oxford. Second Edition.
Small 8vo. 6s.
“_Mr. Stone has now given to the public a collection of poems, widely
different in form, which enable us to measure more accurately his
powers, not merely as a hymnist, but as a poet; and though we would
not injure a growing reputation by overstating his merits, yet we can
safely say that his volume contains much genuine poetry which will be
read with unqualified pleasure.... It would be ungrateful of us to put
down this volume without expressing the great pleasure it has afforded
us, and our high appreciation of the valuable services which its author
is rendering to the Church._”――CHURCH BELLS.
“_... We all know him so well as the author of the beautiful
processional hymn ‘The Church’s One Foundation,’ the Lenten hymn ‘Weary
of Earth,’ and other favourites, that we were fully prepared for the
pleasure that awaited us in perusing this volume._”――CHURCH OPINION.
“_The extracts we have thus given, differing as they
do alike in subject and in style, present fair specimens of the varied
interest of the volume, and of the poetic powers of its author. Most of
our readers, we think, will agree with us that the publication is
well-timed, and that it has much in it that is both pleasant and profitable
reading._”――CHURCH HERALD.
“_In the ‘Knight of Intercession’ and other poems we have the
outpourings of a pure and devotional spirit, in language of unassuming
and yet genuine poetry, rising at times, naturally and without effort,
to a quiet but real beauty._”――SCOTSMAN.
“_Mr. Stone, it is clear, has studied all the best models, and has
been influenced by them; but he maintains through all a distinctly
individual note, and gives us real music.... There are true touches in
the Idylls, and some of the poems on pictures are remarkably expressive
and skilful, though nothing is more difficult than the proper working
out of such themes. We like some of the sonnets――some of them are
exceptionally sweet and finished._”――NONCONFORMIST.
=THE ANNUAL REGISTER=: A Review of Public Events at Home and
Abroad, for the Year 1872. 8vo. 18s.
⁂ _All the Volumes of the New Series from 1863 to 1872
may be had, 18s. each._
“_Well edited, excellent type, good paper, and in all respects
admirably got up. Its review of affairs, Home, Colonial, and Foreign,
it fair, concise, and complete._”――MINING QUARTERLY.
“_Solidly valuable, as well as interesting._”――STANDARD.
“_Comprehensive and well executed._”――SPECTATOR.
“_The whole work being well-written, and compiled with care and
judgment, it is interesting reading for the present day, will be
more useful as a work of reference in future years, and will be
most valuable of all to readers of another generation. Every student
of history knows the worth, for the time that it covers, of the
old ‘Annual Register,’ and this new series is better done and more
comprehensive than its predecessor._”――EXAMINER.
“_This volume of the new series of the ‘Annual Register’ seems well and
carefully compiled. The narrative is accurate, and it is obvious that
the writers have striven to be impartial._”――ATHENÆUM.
“_The whole of the compilation, however, is readable, and some of
its more important parts are very well done. Such is, among other
historical portions, the account of the situation in France before and
at the beginning of the war. The narrative of the military events is
clear, comprehensive, and attractive._”――NATION (NEW YORK).
=HISTORICAL NARRATIVES.= From the Russian. By H. C. ROMANOFF,
Author of “Sketches of the Rites and Customs of the
Greco-Russian Church,” &c. Crown 8vo. 6s.
=PRAYERS AND MEDITATIONS FOR THE HOLY COMMUNION.= With a Preface
by C. J. ELLICOTT, D.D., Lord Bishop of Gloucester and Bristol.
With rubrics and borders in red. Royal 32mo. 2s. 6d.
“_Devout beauty is the special character of this new manual, and it
ought to be a favourite. Rarely has it happened to us to meet with so
remarkable a combination of thorough practicalness with that almost
poetic warmth which is the highest flower of genuine devotion. It
deserves to be placed along with the manual edited by Mr. Keble so
shortly before his decease, not as superseding it, for the scope of
the two is different, but to be taken along with it. Nothing can exceed
the beauty and fulness of the devotions before communion in Mr. Keble’s
book, but we think that in some points the devotions here given after
Holy Communion are even superior to it._”――LITERARY CHURCHMAN.
“_Bishop Ellicott has edited a book of ‘Prayers and Meditations for the
Holy Communion,’ which, among Eucharistic manuals, has its own special
characteristic. The Bishop recommends it to the newly confirmed, to the
tender-hearted and the devout, as having been compiled by a youthful
person, and as being marked by a peculiar ‘freshness.’ Having looked
through the volume, we have pleasure in seconding the recommendations
of the good Bishop. We know of no more suitable manual for the newly
confirmed, and nothing more likely to engage the sympathies of youthful
hearts. There is a union of the deepest spirit of devotion, a rich
expression of experimental life, with a due recognition of the objects
of faith, such as is not always to be found, but which characterises
this manual in an eminent degree._”――CHURCH REVIEW.
“_The Bishop of Gloucester’s imprimatur is attached to ‘Prayers and
Meditations for the Holy Communion,’ intended as a manual for the
recently confirmed, nicely printed, and theologically sound._”――CHURCH
TIMES.
“_Among the supply of Eucharistic Manuals, one deserves special
attention and commendation. ‘Prayers and Meditations’ merits the Bishop
of Gloucester’s epithets of ‘warm, devout, and fresh.’ And it is
thoroughly English Church besides._”――GUARDIAN.
“_We are by no means surprised that Bishop Ellicott should have been
so much struck with this little work, on accidentally seeing it in
manuscript, as to urge its publication, and to preface it with his
commendation. The devotion which it breathes is truly fervent, and the
language attractive, and as proceeding from a young person the work is
altogether not a little striking._”――RECORD.
=THE PRAYER BOOK INTERLEAVED=; With Historical Illustrations and
Explanatory Notes arranged parallel to the Text. By the Rev.
W. M. CAMPION, D.D., Fellow and Tutor of Queen’s College, and
Rector of St. Botolph’s, and the Rev. W. J. BEAMONT, M.A.,
late Fellow of Trinity College, Cambridge. With a Preface by
the LORD BISHOP OF ELY. Sixth Edition. Small 8vo. 7s. 6d.
=EIGHT LECTURES ON THE MIRACLES.= Being the Bampton Lectures for
1865. By J. B. MOZLEY, D.D., Regius Professor of Divinity, and
Canon of Christ Church, Oxford. Third Edition, Revised. Crown
8vo. 7s. 6d.
=CATECHESIS; OR, CHRISTIAN INSTRUCTION PREPARATORY TO
CONFIRMATION AND FIRST COMMUNION.= By CHARLES WORDSWORTH,
D.C.L., Bishop of St. Andrew’s. New Edition. Small 8vo. 2s.
=A THEORY OF HARMONY.= Founded on the Tempered Scale. With
Questions and Exercises for the Use of Students. By JOHN
STAINER, Mus. Doc., M.A., Magdalene College, Oxford, Organist
to St. Paul’s Cathedral. Royal 8vo. 7s. 6d.
“_It is the first work of its class that needs no apology for its
introduction, as it is really much needed especially by teachers, who
would fail without the aid of its principles to account for many of
the effects in modern music, used in direct opposition to the teaching
of the schools. It is difficult, if not impossible, to give a more
elaborate description of a book destined to effect an entire change
in musical teaching without entering into details that could not but
prove uninteresting to the general readers, while to the musician and
amateur, the possession of the book itself is recommended as a valuable
confirmation of ideas that exist to a large extent in the minds of
every one who has ever thought about music, and who desires to see
established a more uniform basis of study. The great and leading
characteristic of the work is its logical reasoning and definitions,
a character not possessed by any previous book on the subject, and for
this Dr. Stainer’s theory is certain to gain ground, and be the means
of opening an easy and pleasant path in a road hitherto beset with the
thorns and briars of perplexing technicalities._”――MORNING POST.
“_Dr. Stainer is a learned musician, and his book supplies a manual of
information as well as a rich repository of musical erudition in the
form of classical quotations from the great masters._”――JOHN BULL.
“_Dr. Stainer, in his thoughtful book, sees clearly of amalgamating
opposing systems in order to found a theory of harmony. He bases
his work on the tempered scale, and he developes and illustrates his
theory by questions and exercises for the use of students. His opening
exposition of the rudiments of music is clear: when he reaches the
regions of harmony he comes on debateable ground._”――ATHENÆUM.
“_To the student perplexed and chained down by the multitudinous rules
of the old theorists, we cannot give better comfort than to advise him
to read forthwith Dr. Stainer’s ingenious and thoughtful book. It is
exceedingly well got up, and from the clearness of the type used, very
easy and pleasant to read._”――CHOIR.
=CHURCH ORGANS=: their Position and Construction. With an
Appendix containing some Account of the Mediæval Organ Case
still existing at Old Radnor, South Wales. By FREDERICK
HEATHCOTE SUTTON, M.A., Vicar of Theddingworth. With
Illustrations. Imperial folio. 6s. 6d.
=MISCELLANEOUS POEMS.= By HENRY FRANCIS LYTE, M.A. New Edition.
Small 8vo. 5s.
=BIBLE READINGS FOR FAMILY PRAYER.= By the Rev. W. H. RIDLEY,
M.A., Rector of Hambleden. Crown 8vo.
Old Testament――Genesis and Exodus. 2s.
New Testament, { St. Luke and St. John. 2s.
{ St. Matthew and St. Mark. 2s.
The Four Gospels, in one volume. 3s. 6d.
=ST. JOHN CHRYSOSTOM’S LITURGY.= Translated by H. C. ROMANOFF,
Author of “Sketches of the Rites and Customs of the
Greco-Russian Church,” &c. With Illustrations. Square crown
8vo. 4s. 6d.
=NOTITIA EUCHARISTICA.= A Commentary, Explanatory, Doctrinal, and
Historical, on the Order of the Administration of the Lord’s
Supper, or Holy Communion, according to the Use of the Church
of England. By W. E. SCUDAMORE, M.A., Rector of Ditchingham,
and formerly Fellow of S. John’s College, Cambridge. 8vo. 28s.
=WORDS TO TAKE WITH US.= A Manual of Daily and Occasional
Prayers, for Private and Common Use. With Plain Instructions
and Counsels on Prayer. By W. E. SCUDAMORE, M.A., Rector
of Ditchingham, and formerly Fellow of S. John’s College,
Cambridge. New Edition. Revised. Small 8vo. 2s. 6d.
“_‘Words to Take with Us,’ by W. E. Scudamore, is one of the best
manuals of daily and occasional prayers we have seen. At once orthodox
and practical, sufficiently personal, and yet not perplexingly minute
in its details, it is calculated to be of inestimable value in many a
household._”――JOHN BULL.
“_We are again pleased to see an old friend on the editorial table, in
a third edition of Mr. Scudamore’s well-known Manual of Prayers. The
special proper collects for each day of the week, as well as those for
the several seasons of the Christian year, have been most judiciously
selected. The compiler moreover, while recognising the full benefits
to be derived from the Book of Common Prayer, has not feared to draw
largely from the equally invaluable writings of ancient Catholicity.
The preface is a systematic arrangement of instructions in prayer and
meditation._”――CHURCH REVIEW.
=THE HOME LIFE OF JESUS OF NAZARETH AND OTHER SERMONS.=
By the Rev. AUGUSTUS GURNEY, M.A., Vicar of Wribbenhall,
Kidderminster. Crown 8vo. 5s.
=A CHURCH HISTORY OF THE FIRST SEVEN CENTURIES=, to the Close
of the Sixth General Council. By MILO MAHAN, D.D., sometime
S. Mark’s-in-the-Bowery Professor of Ecclesiastical History
in the General Theological Seminary, New York. 8vo. 15s.
=OUR MOTHER CHURCH=: being Simple Talk on High Topics. By
ANNE MERCIER. Crown 8vo. 7s. 6d.
“_We have rarely come across a book dealing with an old subject
in a healthier and, as far as may be, more original manner, while
yet thoroughly practical, than ‘Our Mother Church,’ by Mrs. Jerome
Mercier. It is intended for and admirably adapted to the use of girls.
Thoroughly reverent in its tone, and bearing in every page marks
of learned research, it is yet easy of comprehension, and explains
ecclesiastical terms with the accuracy of a lexicon without the
accompanying dulness. It is to be hoped that the book will attain to
the large circulation it justly merits._”――JOHN BULL.
“_We have never seen a book for girls of its class which commends
itself to us more particularly than ‘Our Mother Church’ by Mrs. Jerome
Mercier. The author, who is the wife of an earnest parish priest
of the Anglican school, near London, calls her work ‘simple talk on
great subjects,’ and calls it by a name that describes it almost as
completely as we could do in a longer notice than we can spare the
volume. Here are the headings of the chapters:――‘The Primitive Church,’
‘Primitive Places and Modes of Worship,’ ‘The Early English Church,’
‘The Monastic Orders,’ ‘The Friars,’ ‘A Review of Church History,’
‘The Prayer Book,’ (four chapters), ‘Symbolism,’ ‘Church Architecture,’
‘Windows and Bells,’ ‘Church Music,’ ‘Church Work.’ No one can fail
to comprehend the beautifully simple, devout, and appropriate language
in which Mrs. Mercier embodies what she has to say; and for the facts
with which she deals she has taken good care to have their accuracy
assured._”――STANDARD.
“_The plan of this pleasant-looking book is excellent. It is a kind
of Mrs. Markham on the Church of England, written especially for
girls, and we shall not be surprised to find it become a favourite
in schools.... It is really a conversational hand-book to the English
Church’s history, doctrine, and ritual, complied by a very diligent
reader from some of the best modern Anglican sources._”――ENGLISH
CHURCHMAN.
=THE DIVINITY OF OUR LORD AND SAVIOUR JESUS CHRIST=; being the
Bampton Lectures for 1866. By HENRY PARRY LIDDON, D.D., D.C.L.,
Canon of St. Paul’s, and Ireland Professor of Exegesis in the
University of Oxford. Fifth Edition. Crown 8vo. 5s.
=SERMONS PREACHED BEFORE THE UNIVERSITY OF OXFORD.= By HENRY
PARRY LIDDON, D.D., D.C.L., Canon of St. Paul’s, and Ireland
Professor of Exegesis in the University of Oxford. Fifth
Edition, revised. Crown 8vo. 5s.
=SOME ELEMENTS OF RELIGION.= Lent Lectures. By HENRY PARRY LIDDON,
D.D., D.C.L., Canon of St. Paul’s, and Ireland Professor of
Exegesis in the University of Oxford. Crown 8vo. 5s.
=HOUSEHOLD THEOLOGY=: A Handbook of Religious Information
respecting the Holy Bible, the Prayer Book, the Church, the
Ministry, Divine Worship, the Creeds, &c., &c. By JOHN HENRY
BLUNT, M.A. New Edition. Small 8vo. 3s. 6d.
=LIBER PRECUM PUBLICARUM ECCLESIÆ ANGLICANÆ.= A GULIELMO BRIGHT,
A.M., et PETRO GOLDSMITH MEDD, A.M., Presbyteris, Collegii
Universitatis in Acad. Oxon. Sociis, Latine redditus. New
Edition, with all the Rubrics in red. Small 8vo. 6s.
=THE PSALMS.= Translated from the Hebrew. With Notes, chiefly
Exegetical. By WILLIAM KAY, D.D., Rector of Great Leighs; late
Principal of Bishop’s College, Calcutta. 8vo. 12s. 6d.
“_Like a sound Churchman, he reverences Scripture, upholding
its authority against sceptics; and he does not denounce such as
differ from him in opinion with a dogmatism unhappily too common
at the present day. Hence, readers will be disposed to consider his
conclusions worthy of attention; or perhaps to adopt them without
inquiry. It is superfluous to say that the translation is better and
more accurate on the whole than our received one, or that it often
reproduces the sense of the original happily._”――ATHENÆUM.
“_Dr. Kay has profound reverence for Divine truth, and exhibits
considerable reading, with the power to make use of it._”――BRITISH
QUARTERLY REVIEW.
“_The execution of the work is careful and scholarly._”――UNION REVIEW.
“_To mention the name of Dr. Kay is enough to secure respectful
attention to his new translation of the Psalms. It is enriched with
exegetical notes containing a wealth of sound learning, closely
occasionally, perhaps too closely condensed. Good care is taken
of the student not learned in Hebrew; we hope the Doctor’s example
will prevent any abuse of this consideration, and stimulate those
who profit by it to follow him into the very text of the ancient
Revelation._”――JOHN BULL.
=THE ANNOTATED BOOK OF COMMON PRAYER=; being an Historical,
Ritual, and Theological Commentary on the Devotional System
of the Church of England. Edited by the Rev. JOHN HENRY BLUNT,
M.A., F.S.A., Author of “The History of the Reformation,”
“Directorium Pastorale,” Editor of “The Dictionary of
Theology,” &c. Sixth edition, revised. Imperial 8vo. 36s., or
half-bound in morocco, 48s.
=A COMPANION TO THE OLD TESTAMENT.= Being a Plain Commentary on
Scripture History, down to the Birth of our Lord. Small 8vo.
3s. 6d.
“_A most admirable Companion to the Old Testament, being far the most
concise yet complete commentary on Old Testament history with which
we have met. Here are combined orthodoxy and learning, an intelligent
and at the same time interesting summary of the leading facts of the
sacred story. It should be a text-book in every school, and its value
is immensely enhanced by the copious and complete index._”――JOHN BULL.
“_This will be found a very valuable aid to the right understanding of
the Bible. It throws the whole Scripture narrative into one from the
creation downwards, the author thus condensing Prideaux, Shuckford,
and Russell, and in the most reverential manner bringing to his aid
the writings of all modern annotators and chronologists. There are no
lengthy comments, no visionary theories, nothing speculative; all is
plain matter of fact, intelligibly stated. The book is one that should
have a wide circulation amongst teachers and students of all
denominations._”――BOOKSELLER.
“_Is a very compact summary of the Old Testament narrative, put
together so as to explain the connection and bearing of its contents,
and written in a very good tone; with a final chapter on the history
of the Jews between the Old and New Testaments. It will be found
very useful for its purpose. It does not confine itself to merely
chronological difficulties, but comments briefly upon the religious
bearing of the text also._”――GUARDIAN.
“_The handbook before us is so full and satisfactory, considering
its compass, and sets forth the history of the old covenant with such
conscientious minuteness, that it cannot fail to prove a godsend to
candidates for examination in the Rudimenta Religionis as well as
in the corresponding school at Cambridge.... In one of our dioceses
the Scripture subjects for diocesan inspection this year included
‘the lives of Abraham, Isaac, Jacob, and the twelve Patriarchs,’ and
teachers were warned that the higher classes in the schools would be
expected to evince a knowledge gathered from the source and not any
secondary channels. But really we have tested the second book of this
work with an eye to ascertaining whether a mastery of it would have
served the teacher or pupil’s purpose; and our deliberate opinion is
that it would, so careful is the survey, and so very rare the omission
of a single point that is of any historical or doctrinal importance....
Throughout his work the writer of this ‘companion,’ ‘commentary,’ or
‘handbook,’ exhibits at the same time extensive research into the best
sources of information and enlightenment as to the sacred history,
and an independent, though cautious, judgment in his choice between
conflicting theories and explanations._”――ENGLISH CHURCHMAN.
=FABLES RESPECTING THE POPES OF THE MIDDLE AGES.= A Contribution
to Ecclesiastical History. By JOHN J. IGN. VON DÖLLINGER.
Translated, with Introduction and Appendices, by ALFRED
PLUMMER, M.A., Fellow and Tutor of Trinity College, Oxford.
8vo. 14s.
=SKETCHES OF THE RITES AND CUSTOMS OF THE GRECO-RUSSIAN CHURCH.=
By H. C. ROMANOFF. With an Introductory Notice by the Author
of “The Heir of Redclyffe.” Second Edition. Crown 8vo. 7s. 6d.
“_The twofold object of this work is ‘to present the English with
correct descriptions of the ceremonies of the Greco-Russian Church,
and at the same time with pictures of domestic life in Russian homes,
especially those of the clergy and the middle class of nobles;’ and,
beyond question, the author’s labour has been so far successful that,
whilst her Church scenes may be commended as a series of most dramatic
and picturesque tableaux, her social sketches enable us to look at
certain points beneath the surface of Russian life, and materially
enlarge our knowledge of a country concerning which we have still a
very great deal to learn._”――ATHENÆUM.
“_The volume before us is anything but a formal liturgical treatise.
It might be more valuable to a few scholars if it were, but it would
certainly fail to obtain perusal at the hands of the great majority
of those whom the writer, not unreasonably, hopes to attract by the
narrative style she has adopted. What she has set before us is a
series of brief outlines, which, by their simple effort to clothe the
information given us in a living garb, reminds us of a once popular
childs’ book which we remember a generation ago, called ‘Sketches of
Human Manners.’_”――CHURCH TIMES.
=THE ARGUMENT DELIVERED BEFORE THE JUDICIAL COMMITTEE OF THE
PRIVY COUNCIL.= By ARCHIBALD JOHN STEPHENS, LL.D., one of Her
Majesty’s Counsel in the case of THOMAS BYARD SHEPPARD against
WILLIAM EARLY BENNETT, Clerk. With an Appendix containing
their Lordships’ Judgment. 8vo. 9s.